Produced by Rev. Kurt A. T. Bodling, presently at the State
Library of Pennsylvania
AMERICAN LUTHERANISM VINDICATED; OR, EXAMINATION OF THE
LUTHERAN SYMBOLS,
on
CERTAIN DISPUTED TOPICS:
INCLUDING A REPLY
TO THE PLEA OF Rev. W. J. MANN.
BY
S. S. SCHMUCKER, D. D.,
Professor of Christian Theology in the Theological
Seminary of General Synod at Gettysburg, Pa.
Earnestly contend for the faith, once delivered to the saints. JUDE 3.
BALTIMORE:
PUBLISHED BY T. NEWTON KURTZ,
No. 151 WEST PRATT STREET.
1856
Entered according to act of Congress in the year 1856,
BY S. S. SCHMUCKER,
IN THE CLERK'S OF THE DISTRICT COURT OF THE UNITED STATES,
FOR THE EASTERN DISTRICT OF PENNSYLVANIA.
STEREOTYPED BY GEORGE CHARLES, NO. 9 SANSOM ST., PHILA.
PRINTED BY C. SHERMAN & SON.
TO THE READER.
The design of the following treatise, and the occasion which elicited
it, are indicated both on the title page and in the introduction of the
work itself. Its primary object is not to discuss the obligation of
Synods to adopt the doctrinal basis of the Platform. What we felt it a
duty to the church to publish on that subject, we have presented in the
Lutheran Observer. But the pamphlet of the Rev. Mann, entitled Plea for
the Augsburg Confession, having called in question the accuracy of some
of the interpretations of that Confession contained in the Definite
Synodical Platform, and affirmed the Scriptural truth of some of the
tenets there dissented from; it becomes a question of interest among us
as Lutherans, which representation is correct. For the points disputed
are those, on the ground of which the constitutions of the General
Synod and of her Seminary avow only a qualified assent to the Augsburg
Confession. In hope of contributing to the prevalence of truth, and the
interests of that kingdom of God which is based on it, the writer has
carefully re-examined the original documents, and herewith submits the
results to the friends of the General Synod and her basis. Since these
results as to the question, what do the symbols actually teach? are
deduced impartially, as must be admitted, from the original symbolical
books themselves, as illustrated by the writings of Luther, Melancthon,
and of the other Reformers of the same date; those who approve of those
books should so far sustain our work: and those who reject these tenets,
that is, the New School portion of the church, will not object to seeing
a vindication of the reason why they and the General Synod avow only a
qualified assent even to the Augsburg Confession, namely, because these
errors are there taught.
_The topics here discussed,_ are all such as are left free to individual
judgment, both by the Constitution of the General Synod, and that of her
Theological Seminary. Both explicitly bind to the Augsburg Confession,
only so far as the _fundamental_ doctrines, not of that confession, but
of the _Scriptures_ are concerned. A _fundamental_ doctrine of Scripture
is one that, is regarded by the great body of evangelical Christians as
essential to salvation, or essential to the system of Christianity; so
that he who rejects it cannot be saved, neither be regarded as a
believer in the system of Christian doctrine. The doctrinal
peculiarities of no denomination, though often highly important, can
therefore be regarded as _fundamental,_ without unchurching all other
denominations and consigning them to perdition. The topics here
discussed are, 1. Ceremonies of the Mass. 2. Private Confession and
Absolution. 3. The Divine institution of the Christian Sabbath. 4.
Nature of Sacramental Influence. 5. Baptismal Regeneration. 6. The
nature of the Saviour's presence in the Lord's Supper; and, 7. Exorcism.
Now, not one of these is found in the list of fundamentals published by
the Synod of Maryland, and by the great Evangelical Alliance of all the
prominent Christian denominations assembled in London in 1846,
consisting of more than a thousand ministers of Christ, delegated from
nearly all parts of Europe and America. That list is found in the
Lutheran Manual, and is the following:--
"1. The Divine inspiration, authority and sufficiency of the Holy
Scriptures. 2. The right and duty of private judgment in the
interpretation of the Scriptures. 3. The unity of the Godhead, and the
Trinity of persons therein. 4. The utter depravity of human nature in
consequence of the fall. 5. The incarnation of the Son of God, his work
of atonement for sinners of mankind, and his mediatorial intercession
and reign. 6. The justification of the sinner by faith alone. 7. The
work of the Holy Spirit in the conversion and sanctification of the
sinner. 8. The Divine institution of Christian ministry, and the
obligation and perpetuity of Baptism and the Lord's Supper; and 9. The
immortality of the soul and the judgment of the world by our Lord Jesus
Christ, with the eternal blessedness of the righteous and the eternal
punishment of the wicked." Not one of these are here discussed.
As to the _doctrines taught_ in this little volume, they are the same
inculcated in our Popular Theology twenty-one years ago, and in our
different works published since that time. And here it seems proper to
avail ourselves of this public opportunity to correct an error
committed by our esteemed friend, Dr. Schaff, of Mercersburg, in his
recent work on the American churches, in which he represents us as
denying the _reality,_ as well as the guilt of natural depravity. This
is entirely a mistake. The reality of Natural Depravity is a doctrine
so clearly taught in God's word, as well as by the history of the human
race, that we have never even been tempted to doubt it. In the eighth
edition of the Popular Theology, (p. 144,) which has recently left the
press, our views on this subject are thus summed up:-- "The Augsburg
Confession seems to combine, both these views, (_i.e._ both absence of
holiness and predisposition to sin,) and the great body of Lutheran
divines has regarded natural, or original, or innate depravity, as that
disorder in the mental and bodily constitution of man, which was
introduced by the fall of Adam, is transmitted by natural generation
from parent to child, and the result of which is, that all men who are
naturally engendered, evince in their action want of holiness and a
predisposition to sin. Without the admission of such a disorder in the
human system, _no satisfactory reason can be assigned for the
universality of actual transgression_ amongst men." "Our own views on
this disputed subject, maybe summed up in the following features: 1.
All mankind, in consequence of their descent from fallen Adam, _are born
with a depraved nature,_ that is, their bodily and mental system is _so
disordered, as_ in result of its operation _to evince a predisposition
to sin._ 2. This natural depravity _disqualifies its subjects for
heaven_. Because the action of depraved (disordered) faculties and
powers, would not, even in heaven itself, be conformed to the divine
law, and _could not be acceptable to God_ In our natural state,
moreover, we have not the _qualifications requisite for the enjoyment
of heaven_, having no spiritual appetites. But we cannot suppose that
God would condemn us to positive and eternal misery merely on account of
this depraved (disordered) nature; for we are in no sense the authors or
causes of it; and a just God will not punish his creatures for acts
which they did not perform;" (p. 147.) It is evident, therefore, that we
do maintain _the reality_ of natural depravity inherited from our first
parents, but _deny the imputation of it to us as personal guilt_. This
correction, we doubt not, Dr. Schaff will make in the future editions of
his work. Nor are we more chargeable with even the remotest tendency to
rationalism, than the great mass of American and English theologians,
including such men as Drs. Dwight, Mason, Woods and Alexander, who all
distinguish things _above_ reason from those _contrary_ to it, and
whilst they deny that revelation teaches any doctrine of the latter
class, admit and believe a number of its doctrines, such as the Trinity,
Incarnation, &c., to be _above_ the comprehension of human reason. With
them, moreover, we maintain, that in doctrines which lie within the
grasp of human reason, it is proper and a duty to expect and to
inculcate a harmony between the teachings of revelation and the dictates
of reason, thus to exhibit and confirm the _intrinsic moral fitness and
glory of those truths of revelation_. And it is these and similar things
which a certain class of German theologians of late are wont to style
rationalizing tendencies.
As to the _necessity of this work;_ two little volumes have appeared,
assailing some of the positions of the Definite Platform, and none in
vindication of them. The New School must therefore receive credit for
moderation. Those volumes were hailed with exultation by the four or
five Old-School papers of our church, and all of them, even the
Missionary, invite the continuance of the discussion in pamphlet form.
Those publications did not agitate the church, neither will this. That
man must be ignorant of human nature, who does not perceive a vast
difference between a controversy conducted in the newspapers of the
church, and one confined to independent pamphlets or volumes. In the
former case, the dispute is forced upon all who see the paper, and
reaches fifty times as many persons, amongst whom may be many who, from
prejudice, or want of sufficient intelligence, do not appreciate the
importance of the discussion; in the latter, it reaches only those who
desire to see it, and feel sufficient interest to purchase the volume.
Yet the Definite Platform, be it remembered, was not the cause but the
result of Symbolic agitation, continual, progressive, and aggressive, in
the several Old-School papers and periodicals, for eight or ten years
past. As it evinced a spirit of resistance, they of course pounced down
upon it, and labored hard for its destruction. But their continued
discussion has brought to light such high-toned and intolerant grounds
of opposition, that the church generally, we doubt not, will settle
down, in a just appreciation of the case.
The course pursued by the ministers of the General Synod, has always
been a liberal one. They have freely expressed their sentiments on these
disputed topics, and cheerfully conceded to others the same liberty.
This principle pervades the Constitution of the General Synod and of
her Seminary. Even within the last few weeks, the Directors of the
Seminary have listened to a vindication of the entire symbolic system,
in the Inaugural of their German Theological Professor, and resolved
to publish it, although it advocates some views rejected by the
majority of the Board, and by the other members of the Faculty. After
such a specimen of liberality, we may well hope that the propriety of
any of the other Professors advocating the doctrines, which have from
the beginning been taught in the institution, will be conceded by all.
For the information of those foreign brethren who have recently taken
part in our ministry, we deem it just to remark, that the term
_American_ was employed in reference to our church, many years before
the existence of the political party now designated by this name, and
is used by us, not in distinction from those born in foreign lands, but
to designate those peculiarities of doctrine, discipline, and worship,
which characterize the great mass of the churches of the General Synod,
as the terms _Danish_ Lutheran, or _Swedish_ Lutheran, and _German_
Lutheran, indicate the peculiarities of our church in those countries.
Some of our best _American_ Lutherans are natives of foreign lands.
In conclusion, we repeat the assurance, that it has been with deep
regret that we have felt compelled, in defence of American, that is,
New School Lutheranism, to exhibit what we regard the errors of the
former symbols. But as the existence of these errors has of late years
been perseveringly denied, and New School Lutherans have been
incessantly reproached for not yielding an unqualified assent, to these
books, necessity was laid on us; and the evil of the controversy, if
any, lies at the door of the aggressors.
Praying that our Divine Master may bless this little volume to the
advancement of his glory and the welfare of his church, we submit it
to the friends of truth.
S. S. SCHMUCKER.
Gettysburg, April 23d, 1856.
CONTENTS.
CHAPTER I.
INTRODUCTORY REMARKS.....13
Religious Controversy. Plea of Rev. Mann. Apostolic Church. Authority
of Creeds. Apostles' Creed. Augsburg Confession-altered by Melancthon.
CHAPTER II.
REPLY TO THE GENERAL OBSERVATIONS OF THE PLEA.....24
Augsburg Confession the only universal symbol of the Lutheran Church.
Definite Platform liberal. The Episcopalians, Presbyterians and
Methodists, altered their European Creeds in this country. Creeds
subordinate, to Scripture. Progressive light of Scripture. Human
creeds fallible. Drs. Lochman, Endress, F. C. Schaeffer, Hazelius,
Bachman, &c. Origin of the Definite Synodical Platform. Dr. Kocher on
Creeds.
CHAPTER III.
DISADVANTAGES UNDER WHICH THE AUGSBURG CONFESSION WAS PREPARED.....47
Diet of Augsburg. Alarm of Melancthon-his complaints to Luther-his
letters to Camerarius, remarkable letter to Campegius. Luther checks
Melancthon's Concessions.
CHAPTER IV.
POSITIONS OF THE DEFINITE SYNODICAL PLATFORM ESTABLISHED.....57
The Reformers progressive. Rigid Symbolic System rejected in Germany.
Reinhard, Knapp, Storr, Olshausen, Tholuk, Hengstenberg, &c. Analysis
of the American Recension of the Augsburg Confession, it is almost the
entire Augsburg Confession.
CHAPTER V.
SYNODICAL DISCLAIMER.....63
Luther on the Elevation of the Host. Ceremonies of the Mass. Drs.
Murdock, Fuhrman. Import of the term Mass among Romanists, and amongst
the Reformers whilst in the Romish Church. Testimony of Luther in his
Treatise on the Mass, in his letters to Spangler, to Duke George, in
the Short Confession, letter to Justus Jonas, &c. Testimony of
Melancthon, in his letter to Luther during the Diet. Testimony of other
Reformers, Aurifaber, Spalatin. Testimony of the Romish Refutation of
the Augsburg Confession. Internal evidence from the Augsburg Confession
itself. Separate captions and articles for Mass and the Lord's Supper.
The two kept distinct in Melancthon's translation; if you exchange the
words the articles make nonsense. The Romanists understood the
Confession to mean mass proper. Melancthon in the Apology to the
Confession so understands it. Refutation of the proofs. Reference to
the author's former works, the Popular Theology, the History of the
American Lutheran Church.
CHAPTER VI.
PRIVATE CONFESISONAND ABSOLUTION.....97
Import of the phrase. Dr. Funck's early Lutheran Directories for
Worship. Formularies for private Confession and Absolution, Luther's,
that of Wolfgang, &c., in 1557. Proof that this rite is inculcated in
the Augsburg Confession. Siegel, Prof. Jacobsen. Augsburg Confession
admits the want of Scripture authority for it. God alone can forgive
sin.
CHAPTER VII.
DENIAL OF THE DIVINE INSTITUTION AND OBLIGATION OF THE CHRISTIAN
SABBATH.....107
Proofs of the Charge, Drs. Rucker, Hengstenberg, Walter, Murdock.
Ground taken by the Plea. The same opinion taught by Luther in his
Commentary, Larger Catechism, &c., and by Melancthon, in Loci
Communes, or system of Divinity, &c., in Augsburg Confession, and in
his Apology to it.
CHAPTER VIII.
GENERAL NATURE OF THE SACRAMENTAL INFLUENCE.....121
Doctrine of the Plea-not fully developed. Scriptural view of
Sacramental Influence. Man a sinner by nature and practice, Divine
truth the grand instrumentality of the Spirit in our spiritual
renovation. The stage of progress in this renovation, morally requisite
for pardon, is that of living faith, or entire surrender to God.
Evidence of this pardon or justification, is internal; peace, love, joy,
testimony of the Spirit, fruits of the Spirit, and not any outward
rite-Sacraments therefore only mediate and not immediate conditions of
pardon-proofs, Mosheim, Reinhard, Knapp.
CHAPTER IX.
BAPTISMAL REGENERATION.....135
Is taught in Symbolical books and by the Reformers and early
Theologians, Hunnius, Gerhard, Buddeus. Influence of this doctrine on
the pulpit-proofs against it.
CHAPTER X.
THE LORD'S SUPPER.....148
Extracts from the Symbols. Arguments. Supposed Sin-forgiving Power of
the Eucharist.
CHAPTER XI.....155
EXORCISM.
Altered interpretation of this rite. Proofs that it was regarded as
symbolic and was practised in different parts of the Lutheran Church.
Testimony of Drs. Guericke, Koellner, Baumgarten-Crusius, Augusti,
Siegel, Sigismund, Baumgarten. At some periods regarded as a test of
orthodoxy.
CHAPTER XII.
CONCLUDING REMARKS.....161
What is our duty under these circumstances? Erroneous reasonings of
the rigid Lutherans. Four different remedies considered--the true one.
APPENDIX.....169
EXAMINATION OF THE LUTHERAN SYMBOLS.
CHAPTER I.
INTRODUCTORY REMARKS.
Religious controversy, though it often degenerates from that calm and
dignified character, which it should ever sustain as a mutual search
after truth, seems sometimes to be necessary and proper. It springs out
of the nature of that moral evidence, never amounting to demonstration,
by which religious doctrines are sustained, and from the fact, that
whilst the word of God reveals what is necessary to salvation with
entire distinctness, it leaves undecided, or to be deduced from clearer
passages of Scripture, many points which are both interesting and
important, as well as naturally sought for by the constitutional,
systematizing tendencies of the human mind. Discussions on such topics
of practical utility, are alike pleasing to God and beneficial to the
church, if conducted in a Christian spirit, and if the parties have
truth and not victory for their aim. Truth is the will of God,
exhibited in the diversified creations of his hand, either physical,
intellectual, or moral, and the revelations of his word, correctly
apprehended by the human mind. Since truth, therefore, is of God, it
need fear no investigation. The divinity that is in it, will secure its
ultimate triumph. Though it may for a season be obscured, or crushed to
earth by passion, prejudice, or irresponsible authority, it will sooner
or later assert its rights, and secure the homage of all upright minds.
No friend of truth should dread impartial investigation. If he has
unconsciously imbibed erroneous opinions, he will thus be conducted to
the truth; and if his views are correct, they will be confirmed by
investigation. "Eternal vigilance has been styled the price of civil
'liberty;'" and to "search the Scriptures daily," to "prove all things
and hold fast that which is good," is the grand safeguard of religious
truth and ecclesiastical purity. No new enterprise of Christian
benevolence has ever been achieved, no reformation of established
institutions or doctrines ever been accomplished in the church of
Christ, without discussion and controversy either oral or written;
because error when assailed by the truth, will always make more or less
resistance. The life of the greatest moral hero of the sixteenth
century, to whom Christianity is so hugely indebted, was almost
entirely expended in controversial efforts; and even the mild and
peace-loving Melancthon, though he advised his aged mother not to
trouble herself about religious controversies, himself felt it his duty
to devote much of his time, his learning, and his talents to the
vindication of the truth against its enemies. [Note 1] We are commanded
"earnestly to contend for the faith once, delivered to the saints," and
by inference for those regulations, which tend to secure that faith. We
are taught to pray for the unity of the disciples of Christ, "that they
may be one as He and the Father are one," and consequently to oppose
such regulations as tend to sever the bonds of union among God's people,
and cause divisions in the household of Christ. Such means for
defending the faith, are creeds which inculcate only those doctrines
clearly taught in Scripture; such hindrances to union and apples of
discord, are creeds embracing many minor points, not clearly decided in
Scripture, on which true Christians differ, and which are not necessary
for cordial co-operation among the children of God.
Within the last few months, a discussion on creeds has occupied the
religious papers of our church in this country, the specific subjects
of which were the merits of the "_Definite Synodical Platform_"
recently adopted by several of our Western Synods, and the import and
scriptural truth of some portions of that venerable document, the
_Augsburg Confession_. In these discussions we took part, in a series
of articles over the initials of our name, in the Lutheran Observer, in
vindication of the Definite Platform, which we hold to be a faithful
and definite exhibition of the import of the _generic_ doctrinal pledge
of the General Synod. That pledge includes, in connection with absolute
assent to the Word of God, as the only infallible rule of faith and
practice, the belief "that the fundamental doctrines of Scripture are
taught in a manner substantially correct in the doctrinal articles of
the Augsburg Confession:" and the Platform is an unaltered copy of
these articles of that confession, only omitting those parts, which we
know by long acquaintance with American Lutherans, to be generally
regarded by them not only as nonfundamental, but _erroneous_. The
Definite Platform, therefore, retains _even more_ of the Augsburg
Confession than the General Synod's pledge requires; for it contains
some specifications of the Augsburg Confession, which though true, are
not fundamental. The Platform is, therefore, more symbolic than the
General Synod's doctrinal basis, though the contrary opinion has
repeatedly been expressed, by those who have not carefully examined.
Had both parties in this discussion exhibited more christian comity,
and abstained from personalities, levelling their logical artillery
against opinions instead of the persons entertaining them; the effect
upon the church would, we think, have been favorable, and unity of
sentiment might have been promoted. That a different impression has
been made on many minds is, doubtless, owing to the human infirmity
and passion that mingled in the contest. Which party exhibited the
largest amount of this weakness, we will not undertake to decide,
although we doubt not, that here as in most other cases, the judgment
of the Leyden cobbler would be found correct, who was in the habit of
attending the public Latin disputations of the university, and when
asked whether he understood Latin, replied, "No, but I know who is
wrong in the argument, by seeing _who gets angry first_." Nevertheless,
christian truth has often been defended in a very unchristian way, and
doubtless more depends on the natural temper and the manners of the
disputants, as well as the extent to which divine grace enables them to
subdue their passions. The disposition occasionally evinced, to frown
down discussion by invective and denunciation, is not only illogical,
as it proves neither the affirmative nor negative of the disputed
question; but in this free country, where we acknowledge no popes, and
in the judgment of free Americans, who think for themselves, it must
always reflect unfavorably on its authors.
The same topic, so closely connected with the prosperity of our beloved
church, is to engage our attention on the present occasion, in reply to
an interesting, christian, and gentlemanly pamphlet, from the pen of
the _Rev. Mr. Mann_, of Philadelphia, who controverts some of the
positions of the Definite Synodical Platform. It shall be my earnest
effort to write in the same christian manner, and my prayer is that the
Spirit of our Divine Master may direct my pen, that it may record
"No line, which dying, I could wish to blot."
In order that our readers may follow, with advantage, the reasonings of
this treatise, it is necessary that we should conduct them to the
proper stand-point, from which the interesting and important subject
before us should be examined. The same object, viewed from different
positions, often presents a very different appearance; but contemplated
from the same point of observation, by impartial observers of sound
vision, it will, by the laws of our organization, appear the same to
all. The questions before us relate to the meaning of certain
documents, which were adopted some centuries ago in a foreign land and
foreign tongue, as a creed or test of membership in the church. A very
brief glance at this church, the authority of human creeds, and the
circumstances under which this one was published, will prepare us for
the more satisfactory solution of the points in question.
The most important visible organization of the human family, is
undoubtedly the church of our Lord and Savior Jesus Christ. The
political institutions of the world, such as republics, kingdoms and
empires, are instituted to administer the temporal affairs of men; but
the church of the divine Redeemer involves the never-dying interest of
immortal souls. The former are established and conducted by the
ordinary powers of men; the latter is heaven descended, and was founded
by the incarnate Son of God, and his inspired Apostles. The former are
sustained, as far as defensible, by the ordinary evidences of human
wisdom, manifest in their adaptation to secure our material interests;
the _divinity_ of the latter is established by the most stupendous
miracles of Jesus and his Apostles, as well as by internal evidence of
superhuman wisdom, goodness and knowledge, seen alike in the
institutions it embraces and the truths it inculcates.
These _inspired_ Apostles left a _written record of this divine
institution_, of the church with its ordinances, as well as of the
doctrines and duties to be inculcated by its teachers. They also
pronounce this record to be _complete_, and threaten to blot out from
the book of life, the names of those who add to or subtract from it.
Hence it is evident, that the church of this record is not as Romanists
and Puseyites imagine, a mere seminal principle or germ, to which
equally binding additions may be made by the church of every generation;
but on the contrary, that the _church of the New Testament_ is the
church in its most perfect and faultless form, _is the model church for
all ages_, which in its development and adaptation to different
countries and generations, must ever remain faithful to its primitive
and inspired lineaments. This church, whilst administered by inspired
men during the first century, must also have been more pure, than in
its subsequent periods, when placed under uninspired and fallible
teachers, and in corrupting contact with Pagan philosophy, as well as
in debasing union with civil governments.
Now, in this apostolic age, this golden era of the church, we hear of
no other creed than the word of God itself, which was regarded as
sufficient. And certainly, if as Romanists, after the report of
_Rufinus_, believed the Apostles had either written or employed this
creed, the piety of that age would have enrolled it in the Scripture
canon, and the early church have guarded it with special care. But
there is not a word in the Old or New Testament authorizing or
commanding the church of any future age to frame a creed in addition to
the Bible, as a rule for admission into the church, or exclusion from
it. The only scriptural ground for such a creed is inferential. We are
instructed "earnestly to contend for the faith (doctrines) once
delivered to the saints," and "not to bid God speed," to him who
preaches another Gospel, or denies that Jesus is the Christ. In order
to obey these injunctions we must demand, of applicants for church
membership or ordination, their views of the prominent doctrines of
the Bible, and judge whether they accord with ours. Or we may state to
them our views of these topics, and require their assent. In either
case, we have a creed, and for obvious reasons it is preferable for us
to prepare a carefully written statement of Bible truth, so that it may
be known, examined and improved by renewed comparison with God's word.
On the other hand, the Apostle commands us to "receive into our
community the brother (him whom we regard as a true disciple of Christ,)
who is weak in the faith, (imperfect in some of his views of the truth)
but not for doubtful disputations;" not for the purpose of disputing
with him on doubtful points. Moreover, the primitive disciples, of
contiguous residence, were all united into one church by the Apostles,
and the Savior enjoins it on _all_ his disciples to love one another,
to "be one, as He and his Father are one." Therefore, it was then
sinful to divide and separate true Christians from one another, and
must be so at present, as a general rule. Now, as human creeds, when
extended so as to embrace minor doctrines, on which good men differ,
necessarily do divide, them, such creeds are inconsistent with the
precepts of Christ. The result of these two principles, the duty to
exclude fundamental errorists on the one hand, and the command not to
separate, but to unite the true disciples of Christ on the other, by
reciprocal limitation, affords us the rule, to employ a human creed
specifying the cardinal truths of the Scriptures, but not to include in
it minor doctrines, which would divide the great mass of true disciples
of Christ; nor to introduce more specifications of government or modes
of worship, than are necessary to enable enlightened Christians to walk
harmoniously together.
Accordingly, we find that such was the character of the earliest
uninspired creed of the church, the only one that was extensively
employed in the admission and exclusion of members during the first
three centuries of her history. We allude, of course to the Apostles'
creed, so called, not because the Apostles were at first supposed to
have written it, but because, it confessedly contained doctrines
promulged by the Apostles. This creed, which was for along time
circulated orally among the churches, embraces only fundamental
doctrines, forms less than half a page in the Definite Synodical
Platform, and is believed by all evangelical denominations at the
present time. Here then we have the christian church in her _golden
age_ of greatest purity, the first three centuries, relying on the
word of God alone, with only this brief human creed.
In the fourth century, (A. D. 325,) the Council of Nice adopted a
creed, which is but a paraphrase of the above, following the order of
its subjects, and adding various specifications to repel heresies which
had arisen. Yet even this does not amount to one page in the Definite
Platform. Near the close of the fifth, or perhaps in the sixth century,
the so-called Athanasian Creed was adopted, which would form less than
three pages of the Platform. During the subsequent, centuries of
Romish corruption, different councils made various enactments for the
church, but they generally related to the multitudinous rites and
ceremonies introduced into the popish worship, or to the functions,
rights and privileges of the pope, the different ranks of priests,
bishops, arch-bishops and the inferior officers; and in the progress
of time, men were allowed to adopt almost any error, provided they
paid their dues to the priests, and performed the superstitious
ceremonies of the church.
In the age of the Reformation, Luther had obligated himself to the
entire Romish system, yea, had at the receipt of his Doctorate, taken
an oath to _obey the Church of Rome, and not to teach any doctrines
condemned by her_ [Note 2] But having been enlightened by the study of
the Bible, which providentially fell into his hands, he saw his errors,
and wisely judging that _an oath to do any criminal deed ceases to be
obligatory after the sinfulness of the contemplated act is seen_, he
renounced those errors one after another, as fast as the light of
truth illumined his mind. This work he commenced in 1517, and continued
from year to year till near the close of his life. In 1530, eleven
years after, he began the work of reform, and sixteen before his death,
he approved the Augsburg confession, as drawn up by Melancthon,
although he told him in a letter during the diet, that he had yielded
too much to the papists, as will be seen in the sequel. But Luther
never signed any confession of faith; nor was a pledge to the Augsburg
confession or to any other symbol required of the ministers of the
church during his lifetime; although the Augsburg confession was
regarded as the exponent of the prevalent views of the Protestant
churches in Germany. It was not until a quarter of a century after
Luther had left the church militant, and not until the Lutheran church
had been established in Germany for full half a century, that the
so-called _symbolic system_ was regularly and generally introduced by
the civil authorities of the major portion of Protestant Germany. Now
it is in regard to the import of this Confession of Augsburg,
published before the middle of Luther's labors as a reformer, that
some differences of opinion have been entertained. To ascertain the
true sense of such passages according to the most impartial and just
principle of exegesis, is one principal object of our investigations
in the following pages.
It has often been affirmed by some, who have not examined the history
of that eventful diet with particular care, that the Augsburg
Confession was prepared under the most favorable circumstances for an
impartial and full exhibition of all the views of the confessors, both
of positive truth and papal errors. The contrary was, however, the
case, as will be distinctly shown in the sequel. But we will first
reply to the _General Observations_ of the Plea of our esteemed brother,
the _Rev. Mr. Mann_. Let it be remembered, however, that whatever may
be the import of this and other creeds, they have all been formed since
the age of inspiration, they are all uninspired and therefore fallible.
Hence, it is equally the duty of the church, in every generation, to
test her existing creed by the word of God, and to correct and improve
it, if found unscriptural in any of its teachings, or if experience has
taught that it is too brief or too extended, successfully to accomplish
the legitimate purposes of such documents. The idea of the
infallibility of any human creed, or even its semi-inspiration, is
philosophically unreasonable, and either a remnant of Romish
superstition, or an amiable weakness of judgment. Melancthon himself
did not regard his Confession as perfect, for he made sundry
alterations in it in his successive editions. And even at Augsburg,
after the confession had been sent to Luther, at Coburg, and returned
with his approbation on the 16th of May, Melancthon, in a letter to
him, dated six days later, (May 22,) employs the following language:
"In the Apology, (which was the name first intended for the Augsburg
Confession,) I daily make _many changes_. The section concerning
'_Vows_,' which was too meagre, I have stricken out, and have treated
the subject more fully. I am now doing the name with the section
concerning '_The Keys_.' I wish you could have reviewed the doctrinal
articles," (namely, as now amended,) "and then, if you found nothing
defective in them, I would discuss the remaining articles as well as
may be. _For, in Articles of faith, some change must be made, from
time to time, and they must be adapted to the occasions." [Note 3] Here
is anything else than the idea of the immaculate and unalterable nature
of the Augsburg Confession for all after times.
Note 1. In 1529, whilst Melancthon was attending the Conferences at
Spire, this great and good man made a little excursion to Bretton, to
visit his mother. During their interview, she asked him what she should
believe amid so many disputes, and repeated to him her prayers, which
were free from superstition. "Go on, mother," said he, "to believe and
to pray as you have done, and never trouble yourself about religious
controversies."
Note 2. As this oath is a literary curiosity, we subjoin it, in the
original, for the gratification of our learned readers: Ego juro
Domino Decano et Magistris Facultatis Theologiae obedientiam et
reverentiam debitam, et in quocunque statu utilitatem universitatis,
et maxime Facultatis Theologicae, _pro virili mea_ procurabo, et omnes
actus theologicos exercebo in mitra, (nisi fuerit religiosus) vanas,
peregrinas _doctrinas, ab ecclesia damnatas, et piarum aurium
offensivas non dogmatisabo_, sed dogmatisantem Dn. Decano denunciabo
intra octendium, et manutenebo consuetudines, libertates et privilegia
Theologicae Facultatis _pro virili mea_, ut me Deus adjuvet, et
Sanctorum evangeliorum conditores. _Juro etiam Romanae ecclesiae
obedientiam_, et procurabo pacem inter Magistros et Scholasticos
seculares et religiosos, et _biretum_ in nullo alio gymnasio
recipiam." Lib. Statutorum facultatis theol. Academiae Wittemberg.
Cap. 7.
Note 3. An der Apologie (Confession) aendere ich taeglich Vieles. Den
Abschnitt von den Geluebden, der zu mager war, habe ich gestrichen
und den Gegenstand ausfuehrlicher abgehandelt. Eben so verfahre ich
jetzo mit dem Abschnitt von "den Schluesseln." Ich wuenschte, du
haettest die "Glaubensartikel" ueberblickt, wo ich dann, wenn du nichts
fehlerhaftes darin gefunden, das uebrige, so gut es gehen will,
abhandeln werde. Denn es musz zum oeftern an den Glaubensartikeln
abgeaendert werden, und man musz sie den Gelegenheiten anbequemen. In
the Latin: Vellem percurisses articulos fidei, in quibus si nihil
putaveris esse vitii, reliqua utcunque tractabimus. "_Subinde enim,
mutandi stint atque ad occasiones accommodandi." Christian Niemeyer's
Philip Melancthon_, im Jahre der Augsburgischen Confession, pp. 13, 14.